The importance of Jum'ah
The Importance Of Jum’ah In the universe of creation, man is the most perfect creation that Allah Ta’ala has created. Allah Ta’ala created man with both His hands (Qur’aan:38;75) and endowed upon him human values and reserved for him a cordial welcoming, since the first day of his existence. This privilege and preference is the expression of friendship and of Divine love towards the newly born, who did not even yet utter a single word of Praise. This exclusive love caused envy to many, and naturally some did not digest it and jealousy resulted. Since that day, the resentful shaitaan became the enemy of life for man. On his hatred for man, he took an oath that he will deviate the children of Adam with his tricks and seduce them with satanic temptations. In this way, man faced the evil forces from his cradle. But Allah Ta’ala, expressed His love once again and promised His support and protection to those faithful ones who worship Him.

For this reason, all the Prophets used to invite towards prayer. Allah Ta’ala proclaimed to Moosa (as): “Verily, I am Allah; none has the right to be worshiped but I. So worship Me, and perform salaah for My remembrance.” (Qur’an, 20:14).
 
إننى أنا الله لا إله إلا أنا فاعبدونى و أقم الصلوة لذكرى

“O Mary! Submit yourself with obedience to your Rabb and prostate yourself, and bow down along with those who bow down.” (Qur’aan, 3:43). “And (O Muhammad) enjoin salaah on your family, and be patient in offering them. We ask not of you a provision; We provide for you. And the good end is for the pious ones.” (Qur’aan, 20:132)

و أمر أهلك بالصلوة و اصطبر عليها لا نسئلك رزقا نحن نرزقك و العاقبة للتقوى

Salaah is a very important prescription for Muslim men and women. The Qur’aan commands on many occasions: “And perform salaah and give zakaat…” (2:43)

و أقيمو الصلواة و آتو الزكواة واركعوا مع الراكعين

The five daily salaah are important and obligatory. But the weekly salaah of Jum’ah holds a symbolic importance in Islaam. Friday is the most venerable day, among all the days of a week. The Prophet Muhammad (saw) said: “The best day upon which the sun has risen is Friday. It’s the same day in which Adam was created, and admitted into Paradise and the same day in which he was removed from Paradise also.” (Muslim)

وحدثني حرملة بن يحيى أخبرنا بن وهب أخبرني يونس عن بن شهاب أخبرني عبد الرحمن الأعرج أنه سمع أبا هريرة يقول قال رسول الله صلى الله عليه وسلم خير يوم طلعت عليه الشمس يوم الجمعة فيه خلق آدم وفيه أدخل الجنة وفيه أخرج منها صحيح مسلم

A hadith of Mustadrak confirms that the day of judgement will be a Friday. In fact, according to a hadith of Mu’jamul Kabeer, the day of Jum’ah even excels the days of Eid-ul-fitr or Eid-ul-adha.

عن أبي لبابة بن عبد المنذر قال قال رسول الله صلى الله عليه وسلم إن يوم الجمعة سيد الأيام وأعظمها عند الله من يوم الأضحى ويوم الفطر فيه خمس خلال خلق الله فيه آدم وأهبط الله فيه آدم إلى الأرض وفيه توفى الله آدم وفيه ساعة لا يسأل الله العبد فيها شيئا إلا أعطاه ما لم يسأل حراما وفيه تقوم الساعة ما من ملك مقرب ولا سماء ولا أرض ولا بحر إلا وهو مشفق من يوم الجمعة المعجم الكبير


Shari’ah has recommended a special salaat for this special day. Instead of Zuhr, we pray two rakats of Jum’ah. The time of Jum’ah starts after zawaal until the end of the normal time when Zuhr ends.

The difference between Zuhr and Jum’ah is that before the Jum’ah salaat, it is waajib (compulsory) to deliver the Khutbah. In fact, the Khutbah is a condition for Jum’ah to be valid. For this reason it is waajib (compulsory) to listen to the Khutbah, even if we do not understand Arabic.

The essentials of the Khutbah:

In fact the Khutbah of Jum’ah is different from all the other bayaans (lectures), by its divine order and because it is stipulated on a specific time. Allah Ta’ala mentions in the Qur’aan: “O you who believe! When the call is proclaimed for the salaah on Friday, come to the remembrance of Allah and leave business. That is better for you if you did but know.” (62:9)

ياأيها الذين آمنوا إذا نودى للصلوة من يوم الجمعة فاسعوا إلى ذكر الله و ذروا البيع ذلكم خير لكم إن كنتم تعلمون

Moreover the Khutbah should be conducted in a specific posture-standing on the mimbar. The Qur’aan testifies: “They disperse headlong to it, and leave you (Muhammad saw) standing.” (62:11)

و غذا رأوا تجارة أو لهوا انفضوا إليها و تركوك قآئما

On Fridays, the Sahabas (companions of Nabi (saw)) were commanded to align themselves in ‘saffs’ (in line) and not to form a ‘halqah’ (circle) and note that this applies specifically on the day of Jum’ah:”….Nabi sallallaahou ‘alaihi wa sallam prohibited from forming a ‘halqah’ before salaah on the day of Jum’ah.” (Abu Dawood)

حدثنا مسدد ثنا يحيى عن بن عجلان عن عمرو بن شعيب عن أبيه عن جده أن رسول الله صلى الله عليه وسلم نهى عن الشراء والبيع في المسجد وأن تنشد فيه ضالة وأن ينشد فيه شعر ونهى عن التحلق قبل الصلاة يوم الجمعة سنن أبي داود

And during the Khutbah, the Sahabas use to only turn their faces towards the ‘Khateeb’ (the one conducting the sermon). Here it’s a ‘sunnah’ that we should follow, that during the Khutbah of Jum’ah, to sit while facing the Qiblah, but the face turned towards the ‘Khateeb’ (the one who delivers the Khutbah).

Hazrat Abdullaah bin Mas’ood (ra) narrates that when Nabi (saw) used to stand on the mimbar, we used to turn our faces towards him. (Tirmizi)

عن علقمة عن عبد الله بن مسعود قال كان رسول الله صلى الله عليه وسلم إذا استوى على المنبر استقبلناه بوجوهنا سنن الترمذي

Thus, this greatly differentiates the Jum’ah Khutbah and the other bayaans in which the Prophet (saw) used to advise to form a circle around him. There are many narrations regarding this subject including a hadith which we quote from Sahih Bukhari:

فرأى فرجة في الحلقة فجلس فيها صحيح البخاري

“He saw an empty space in the ‘halqah’ (circle) and sat there.”
 
Do you not see that after the Azaan of Jum’ah, it is not permissible to involve one self in other material activities, but it is compulsory to turn towards the Khutbah? This injunction applies specificly to the time of the Jum’ah Khutbah, and not other ‘bayaans’ (lectures) that the Prophet used to deliver after other salaats.

In fact the hadith of Abu Dawood imposes one who cannot hear the Khateeb, because of the distance, to listen attentively while seated and to remain silent.

حدثنا إبراهيم بن موسى أخبرنا عيسى ثنا عبد الرحمن بن يزيد بن جابر قال حدثني عطاء الخرساني عن مولى امرأته أم عثمان قال سمعت عليا رضي الله عنه على منبر الكوفة يقول إذا كان يوم الجمعة غدت الشياطين براياتها إلى الأسواق فيرمون الناس بالترابيث أو الربائث ويثبطونهم عن الجمعة وتغدو الملائكة فيجلسون على أبواب المسجد فيكتبون الرجل من ساعة والرجل من ساعتين حتى يخرج الإمام فإذا جلس الرجل مجلسا يستمكن فيه من الاستماع والنظر فأنصت ولم يلغ كان له كفلان من أجر فإن نأى وجلس حيث لا يسمع فأنصت ولم يلغ كان له كفل من أجر وإن جلس مجلسا يستمكن فيه منالاستماع والنظر فلغا ولم ينصت كان له كفل من وزر ومن قال يوم الجمعة لصاحبه صه فقد لغا ومن لغا فليس له في جمعته تلك شيء ثم يقول في آخر ذلك سمعت رسول الله صلى الله عليه وسلم يقول ذلك قال أبو داود رواه الوليد بن مسلم عن بن جابر قال بالربائث وقال مولى امرأته أم عثمان بن عطاء سنن أبي داود

“….and he sat in a place where he could not hear (the Khutbah). He remained silent and did not act immorally…..” (Abu Dawood) This shows that even if we cannot hear the Khutbah, we should still display the same respect as if we listening are to it. Thus the understanding of the Khutbah is not essential in order to respect it. Hence imposing on the importance of making the people understand the Khutbah by delivering the Khutbah in a language other than Arabic is not proven from any source.

In fact, even if we do not understand or hear the Khutbah, respect should still be given to the Khutbah: by remaining silent and attentive. Thus, to deliver it in other languages besides Arabic is not proven. There is no such narration found which could show that the Sahabas used to deliver the Khutbah in a language other than Arabic.

Ammar bin Yasir (ra) narrates that the Prophet Muhammad (saw) ordered us to shorten the Jum’ah Khutbah. (Abu Dawood, Musannaf ibn abi Shaibah)
 
حدثنا محمد بن عبد الله بن نمير ثنا أبي ثنا العلاء بن صالح عن عدي بن ثابت عن أبي راشد عن عمار بن ياسر قال أمرنا رسول الله صلى الله عليه وسلم بإقصار الخطب سنن أبي داود

The Prophet Muhammad (saw) ordered us to shorten the Khutbah. (Abu Dawood)
 
حدثنا أبو معاوية عن الأعمش عن شقيق قال قال عبد الله ان قصر الخطبة وطول الصلاة مئنة من فقه الرجل مصنف ابن أبي شيبة
عن أبى وائل قال خطبنا عمار بن ياسر فقلنا يا أبا اليقظان لقد أبلغت و أوجزت فقال أنى سمعت رسول الله صلعم يقول إن طول الصلاة و قصر الخطبة مئنة من فقه الرجل فأطيلوا الصلاة و أقصروا الخطبة المستدرك على الصحيحين


Hadhrat Abu Waa-il (ra) narrates that he heard the Prophet Muhammad (saw) saying:” To prolong salaah and to shorten the Khutbah is in fact a sign of knowledge of the religious science in that person. Prolong salaah and shorten the Khutbah.” (Mustadrak)

In a narration of Mustadrak, Jabir (ra) narrates that the Prophet Muhammad (saw) never used to prolong the Jum’ah Khutbah and that the Khutbah comprised of a few simple words:
 
حدثني جعفر بن محمد بن الحارث ثنا جعفر بن محمد الفريابي ثنا محمود بن خالد الدمشقي ثنا الوليد بن مسلم أخبرني شيبان أبو معاوية عن سماك بن حرب عن جابر بن سمرة قال كان رسول الله صلى الله عليه وسلم لا يطيل الموعظة يوم الجمعة إنما هن كلمات يسيرات المستدرك على الصحيحين


This shows that Khutbah is different from normal ‘bayaans’. To deliver the Jum’ah Khutbah in creole (other than Arabic) or longer than the salaah, is not compatible to ‘Sunnah’. The Prophet of Allah (saw) mentioned:”Prolong salaah and shorten the Khutbah.” (Sahih Muslim)

حدثني سريج بن يونس حدثنا عبد الرحمن بن عبد الملك بن أبجر عن أبيه عن واصل بن حيان قال قال أبو وائل خطبنا عمار فأوجز وأبلغ فلما نزل قلنا يا أبا اليقظان لقد أبلغت وأوجزت فلو كنت تنفست فقال إني سمعت رسول الله صلى الله عليه وسلم يقول إن طول صلاة الرجل وقصر خطبته مئنة من فقهه فأطيلوا الصلاة واقصروا الخطبة وإن من البيان سحرا صحيح مسلم


The Sahabas went to Kabul, China, Africa and Europe and they did not deliver the Jum’ah Khutbah in other languages besides Arabic. Same like salaat and azaan, the Khutbah should be delivered in Arabic. In fact the Qur’aan mentions it in the same aayat: “O you who believe! When the call is proclaimed for the salaah on Friday, come to the remembrance of Allah and leave business, that is better for you if you did but know!” (63:9)

ياأيها الذين آمنوا إذا نودى للصلوة من يوم الجمعة فاسعوا إلى ذكر الله و ذروا البيع ذلكم خير لكم إن كنتم تعلمون

This verse make the erudite unanimous upon the specific compulsion of the Khutbah. This shows that, whom so ever arrives after the Azaan of Jum’ah there names would not be written down in the register by the angels. Thus, it is not permissible to bring about changes in an obligation, which is an important element like the Khutbah of Jum’ah. In fact, a simple gesture may nullify the reward of Jum’ah. The Prophet Muhammad (saw) said: “One who touches (played with) a pebble, has misbehaved.” (Sahih Muslim)
و من مس الحصى فقد لغا

If a small act of touching or playing with pebbles during the Khutbah may nullify the reward of Jum’ah, then we do not understand the audacity of altering the nature of the Khutbah from Arabic to other languages! Since there is no foundation or any narration of the Sahabas for implementing this change, it is very imprudent to initiate this modification because it entails the risk of nullifying the rewards of Jum’ah.

In fact, if we want to make people understand some Islaamic subjects, we can do it before the azaan of Khutbah, standing next to the mimbar. This is what Abu Hurairah (ra) used to do before the Imaam would come out for Khutbah. Thus the ‘bayaans’ (lectures) in creole, before the Khutbah is under the Sunnah of the Khulafa-e-Rashideen. These ‘bayaans’ do not have the same significance as the Khutbah and in this way they can be done in creole or any other languages besides Arabic.
حدثنا عاصم بن محمد بن زيد عن أبيه قال كان أبو هريرة يقوم يوم الجمعة إلى جانب المنبر فيطرح أعقاب نعليه فى ذراعيه ثم يقبض على رمانة المنبر يقول قال أبو القاسم صلى عليه و سلم قال محمد صلعم قال رسول الله صلى الله عليه و سلم قال الصادق المصدوق صلى الله عليه و سلم ثم يقول فى بعض ذلك ويل للعرب من شر قد اقترب فإذا حركة باب المقصورة بخروج الإمام جلس هذا حديث صحيح على شرط الشيخين و لم يخرجاه هكذا و ليس الغرض فى تصحيح حديث ويل للعرب من شر قد اقترب فقد أخرجاه إنما اللغرض فيه استحباب رواية الحديث على المنبر قبل خروج الإمام المستدرك على الصحيحين

“Abu Hurairah (ra) had the habit of standing next to the mimbar on the day of Jum’ah. He would hold his shoes by his elbows and would hold the side of the mimbar by saying Abul Qasim (saw) said…., Muhammad (saw) said…..And when he would hear the squeaking of the door (informing him about the) coming of the Imaam, he would then sit down.” (Mustadrak ‘alas Saheehain)

The ruling of the Day of Jum’ah:

The instruction for gathering on the Day of Jum’ah for the Khutbah and the salaatul Jum’ah, is every male citizen’s responsibility, who are from populated regions, have attained the age of puberty and are healthy (not sick). Jum’ah is obligatory for non travelers. Jum’ah is not essential in regions containing less than 2000 inhabitants. That is why the second Jum’ah, after Madinah, was done in Bahrain. (Bukhari)

حدثنا محمد بن المثنى قال حدثنا أبو عامر العقدي قال حدثنا إبراهيم بن طهمان عن أبي جمرة الضبعي عن بن عباس أنه قال إن أول جمعة جمعت بعد جمعة في مسجد رسول الله صلى الله عليه وسلم في مسجد عبد القيس بجواثي من البحرين صحيح البخاري


But the villagers are recommended to join the congregation of Jum’ah in cities. The Sahabas in the suburbs of Madinah would accomplish this duty by joining the Jum’ah of Madinah. This movement by the men in the neighborhood of Madinah to acquire the virtues of Jum’ah: forgiveness of sins of the entire week, name being recorded in the books by angels, du’aas being accepted, and tons of rewards. The Prophet Muhammad (saw) made Jum’ah obligatory on men who have attained the age of puberty only (Bukhari). Imaam Bukhari has headed a chapter in his book Sahih Bukhari, that Jum’ah is applied for men only and not women.
باب هل على من لم يشهد الجمعة غسل من النساء والصبيان وغيرهم وقال بن عمر إنما الغسل على من تجب عليه الجمعة صحيح البخاري

حدثنا هشيم عن ليث عن محمد بن كعب القرظى قال قال رسول الله صلى الله عليه و سلم من كان يؤمن بالله و اليوم الآخرفعليه الجمعة يوم الجمعة إلا على إمرأة أو صبي أو مملوك أو مريض مصنف ابن أبى شيبة


This narration shows that the Prophet Muhammad (saw) exempted women, children, slaves and sick people from offering Jum’ah salaat. This narration is strengthened by its mention in various sources : Musannaf Ibn Shaiba, Baihaqi, Sunan-e-Darul Qutni, Majma’uz Zawaid and Kazul ‘Ummal.

But for an adult man, the obligation of Jum’ah has been made essential in a manner which is more important in the life of a Muslim. The Prophet of Allah warned those who missed three consecutive Jum’ahs. (Abu Dawood)
 
حدثنا مسدد ثنا يحيى عن محمد بن عمرو قال حدثني عبيدة بن سفيان الحضرمي عن أبي الجعد الضمري وكانت له صحبة أن رسول الله صلى الله عليه وسلم قال من ترك ثلاث جمع تهاونا بها طبع الله على قلبه سنن أبي داود

Nabi (saw) said: “Those who neglect Jum’ahs, will they submit themselves? Otherwise Allah will seal their hearts. And then they will become carefree.” (Sahih Muslim)

وحدثني الحسن بن علي الحلواني حدثنا أبو توبة حدثنا معاوية وهو بن سلام عن زيد يعني أخاه أنه سمع أبا سلام قال حدثني الحكم بن ميناء أن عبد الله بن عمر وأبا هريرة حدثاه أنهما سمعا رسول الله صلى الله عليه وسلم يقول على أعواد منبره لينتهين أقوام عن ودعهم الجمعات أو ليختمن الله على قلوبهم ثم ليكونن من الغافلين صحيح مسلم

Thus it is important that we execute this duty without fail. You should also know that the Sunnate Muakkadah salaats are important and it is a sin to neglect them. The Muakkadah around Jum’ah salaah consist of four before the Khutbah, four after the Jum’ah salaat and finally two. The prophet Muhammad (saw) said: “Whom so ever made ghusl on a Friday…..and he walked and (while sitting) did not separate two people and he prayed what was destined for him and when the Imaam came , he remained silent, his sins until next Friday will be forgiven.” (Sahih Bukhari)
 
حدثنا عبدان قال أخبرنا عبد الله قال أخبرنا بن أبي ذئب عن سعيد المقبري عن أبيه عن بن وديعة عن سلمان الفارسي قال قال رسول الله صلى الله عليه وسلم من اغتسل يوم الجمعة وتطهر بما استطاع من طهر ثم ادهن أو مس من طيب ثم راح فلم يفرق بين اثنين فصلى ما كتب له ثم إذا خرج الإمام أنصت غفر له ما بينه وبين الجمعة الأخرى صحيح البخاري

The Sunnate Muakkadah is essential since the word ‘kutiba’ was being used. This vocab denotes compulsion. Thus without the sunnate muakkadah, we cannot achieve the virtues of Jum’ah.
 
We should also avoid actions which may nullify the virtues of Jum’ah:

1.We must not speak or play with the carpet or anything else during the Khutbah. It is compulsory to listen attentively to the Khateeb during the Khutbah. (Bukhari)

2.We should not jump over people’s shoulders sitting in the saffs on the day of Jumah. We should simply sit wherever we find an empty space. (Bukhari)

3.We should not sit in between two people, hence separating them. (Bukhari)

4.If anyone speaks during the Khutbah, then one is not allowed to stop him by speech nor by sign. This time is made for listening and not for turning away our attention to other people. According to one hadith, to make a sign to someone is sufficient for one’s virtues of Jum’ah to be nullified. (Ibn Majah)

5.If the blessed name of our Nabi Muhammad (saw) is taken, one should not send Durood verbally (by one’s tongue), instead one should read it in one’s heart.

6.One is not allowed to perform any salaah during the Khutbah. The sunnats should be performed and completed before the Imaam stands up to ascend the mimbar. Note that the command of listening to the Khutbah comes from the Qur’aan and thus it is compulsory.

7.The Jum’ah salaat should be performed immediately after the Khutbah.

The general command of the Prophet of Allah (saw) was the prohibition to speak or perform salaah during the Khutbah. The hadith shows clearly that the salaah should be completed before the Imaam comes out for the Khutbah. The virtues of forgiveness, according to this hadith will only be acquired by remaining silent and inactive during the Khutbah. “…..And he performed salaah which was destined for him. A little after, when the Imaam came out (for the Khutbah), he remained silent, he will be forgiven from this Friday until next Friday.” (Bukhari)

حدثنا عبدان قال أخبرنا عبد الله قال أخبرنا بن أبي ذئب عن سعيد المقبري عن أبيه عن بن وديعة عن سلمان الفارسي قال قال رسول الله صلى الله عليه وسلم من اغتسل يوم الجمعة وتطهر بما استطاع من طهر ثم ادهن أو مس من طيب ثم راح فلم يفرق بين اثنين فصلى ما كتب له ثم إذا خرج الإمام أنصت غفر له ما بينه وبين الجمعة الأخرى صحيح البخاري

But there are other narrations in which the Prophet (saw) ordered Soulaik Ghatfani (ra) to perform 2 rakats while the Prophet was delivering the Khutbah. An analysis on the circumstances of this hadith may clear out all confusions. According to a narration of Musannaf ibn Abi Shaibah, Nabi (saw) stopped his Khutbah and gave Soulaik (ra) the time to finish his salaah. And then he started his Khutbah again.

حدثنا هشيم قال أخبرنا أبو معشر عن محمد بن قيس أن النبي صلى الله عليه وسلم حيث أمره أن يصلي ركعتين أمسك عن الخطبة حتى فرغ من ركعتيه ثم عاد إلى خطبته مصنف ابن أبي شيبة


When there are different narrations regarding a sunnat, we should resort to the opinion of the Sahabas from the era of the Khulafa-e-Rashideen (Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali (ra)). The Prophet Muhammad (saw) ordered us to follow the Khulaf-e-Rashideen: “…Follow my sunnah and the sunnah (practices) of the truly guided Khulafas.” (Mustadrak)

حدثنا أبو العباس محمد بن يعقوب ثنا العباس بن محمد الدوري ثنا أبو عاصم ثنا ثور بن يزيد ثنا خالد بن معدان عن عبد الرحمن بن عمرو السلمي عن العرباض بن سارية قال صلى لنا رسول الله صلى الله عليه وسلم صلاة الصبح ثم أقبل علينا فوعظنا موعظة وجلت منها القلوب وذرفت منها العيون فقلنا يا رسول الله كأنها موعظة مودع فأوصنا قال أوصيكم بتقوى الله والسمع والطاعة وإن أمر عليكم عبد حبشي فإنه من يعش منكم فسيرى اختلافا كثيرا فعليكم بسنتي وسنة الخلفاء الراشدين المهديين عضوا عليها بالنواجذ وإياكم ومحدثات الأمور فإن كل بدعة ضلالة هذا حديث صحيح ليس لهعلة وقد احتج البخاري بعبد الرحمن بن عمرو وثور بن يزيد وروي هذا الحديث في أول كتاب الاعتصام بالسنة والذي عندي أنهما رحمهما الله توهما أنه ليس له راو عن خالد بن معدان غير ثور بن يزيد وقد رواه محمد بن إبراهيم بن الحارث المخرج حديثه في الصحيحين عن خالد بن معدان المستدرك على الصحيحين

During the era of the Khulafa-e-Rashideen, we never used to perform salaah at the time of Khutbah: Malik Alqurazi narrates: “I witnessed the era of ‘Umar (ra) and ‘Uthmaan (ra) and when the Imaam used to come out on the day of Jum’ah, we would leave our salaat.” (Musannaf ibn Abi Shaibah)

حدثنا عباد بن العوام عن يحيى بن سعيد عن يزيد بن عبد الله عن ثعلبة بن أبي مالك القرظي قال أدركت عمر وعثمان فكان الإمام إذا خرج يوم الجمعة تركنا الصلاة مصنف ابن أبي شيبة

Hadhrat Abdullaah ibn ‘Abbas and ibn ‘Umar did not approve of salaat and speaking, after that the Imaam has come out. (Musannaf ibn Abi Shaibah)

حدثنا بن نمير عن حجاج عن عطاء عن بن عباس وبن عمر أنهما كانا يكرهان الصلاة والكلام بعد خروج الإمام مصنف ابن أبي شيبة

The famous Qazi Shuraih (rh), Zohri (rh), Ibn Seereen and Sa’eed ibn Musayyab unanimously would not perform ‘tahiyyat-ul-masjid’ at the time of Khutbah. (Musannaf ibn Abi Shaibah)

حدثنا هشيم قال أخبرنا إسماعيل بن أبي خالد قال رأيت شريحا دخل يوم الجمعة من أبواب كندة فجلس ولم يصل

حدثنا بن مهدي عن حماد بن سلمة عن هشام بن عروة عن أبيه قال إذا قعد الإمام على المنبر فلا صلاة

حدثنا عبد الأعلى عن معمر عن الزهري في الرجل يجيء يوم الجمعة والإمام يخطب يجلس ولا يصلي

حدثنا أزهر عن بن عون قال كان بن سيرين يجلس ولا يصلي مصنف ابن أبي شيبة



Let us take Shariah’s scale to decide about this issue:

1.First is the Qur’aan. The Qur’aan is explicit about turning towards the Khutbah and to abandon all other activities. (62:9)

2.The ahaadiths: there are hundreds of ahadith which mention the importance of keeping quiet during the Khutbah. There are references which clearly describe that a simple gesture with the stones of the Masjid or with the clothes, may nullify the virtues of Jum’ah. (Sahih Muslim)

3. The action of stopping someone from disobeying Allah Ta’ala (amar bil ma’roof wannahyi ‘anil munkar) is unnamiously waajib and compulsory. Speaking during the Khutbah is not permissible. Even the ahaadith are explicit that we cannot stop a person who is speaking even by signs. Thus the Jum’ah Khutbah is of such value that even amar bil ma’roof and nahi ‘anil munkar is prohibited. This shows the importance of the Jum’ah Khutbah and thus salaat is unacceptable during the Khutbah according to this analysis.

4.According to the fuqaha, it is not permissible to reply to salaam during the Khutbah, with the exception of the Khateeb’s salaam. To make salaam is a sunnah and to reply a salaam is waajib and compulsory. But the duty of listening to the Khutbah is more important that we should remain silent and attentive. The command of performing 2 rakats Tahiyyat-ul-Masjid is analogically prohibited.

5.The durood and salutation on the Prophet should be done by heart and not with the tongue. (Shami). On hearing the name of prophet Muhammad (saw), it is compulsory to send him at least one Durood. But the command of listening to the Khutbah attentively is so important that it is sufficient to read the Durood in the heart and not by the tongue.

6.The Khulafas Rashideen and the Sahabas would not perform 2 rakats at the time of the Khutbah.

Let us observe there facts and consider the few ahadith on the other side of the scale in which the command of performing two rakats Tahiyyat-ul-Masjid was given during the Khutbah. The scale demands that we should take the Qur’aan, the majority of ahadith and the ijma’(consensus) in consideration which stipulates the prohibition of performing salaah during the Khutbah.

Thus, the hadith of Sulaik Ghatfani (ra) is an exception and it is not for general use. An exception cannot be used to maintain a general command. For example, if the policeman allows an ambulance with emergency light to pass, subsequently we cannot use this excuse to say that passing with an emergency light is legal.

And since the general command of the Qur’aan and the many ahadith regarding the day of Jum’ah is to listen to the khutbah attentively, thus some exceptional narrations cannot dismiss the command of listening. Hence salaah is not permissible during the Khutbah of Jum’ah. It’s the same ruling on which the Sahabas left us.
 
The ‘Asa or the stick:

The Prophet Muhammad (saw) used to have an ‘asa (stick). But there are some narrations where he took an axe, when in other occasions he took support on Bilal or even on a trunk of date palm. Thus it is Sunnah (fataawa rahimiyah i.e. nafl) to hold a stick and to leave it sometimes. There is no reprimand on a person who does not take a stick for the Khutbah.

Jum’ah for the college students.

Alhadulillaah, the authorities took the Jum’ah of the civil employees into consideration. It’s a great favour: Alhamdulillaahi rabbil ‘alameen. But the colleges do not provide the facility to the Muslims to accomplish this important duty.

The young college students who have reached the age of puberty, they will have to fulfil this responsibility. While we waiting for the authorities to make this task easier, we thought of something for the Jum’ah of the college students. In this way they will be able to avoid the warning of Prophet Muhammad (saw).

But several conditions and necessary factors of Jum’ah should be taken into consideration. Some conditions of Jum’ah:
 
1.A place where the various facilities are available.

2.A place where the access is free.

3.The announcement which should be done to the public.

4.Time of Zuhr.

5.The Khutbah in Arabic.

6.The Salaah should be done after the Khutbah.

7.The Salaah should not be performed in such a Masjid where the Jum’ah salaah is already been read.

8.Congregation.

Places where salaatul Jum’ah for the college students are held:

1.Port Louis at 15:05 in Madrassah Tahfeezul Qur’aan in Mgr Gonin st (Bourbon, near MRA building)

2.Curepipe: in a building behind Malartic Masjid at 15:00

3.Triolet:Masjid ‘Umar, Impasse Iqbal, near SSS Triolet at 15:00

4.Brisee Verdiere:Madrassah at 15:30

5.Riambel Madrassah at 15:00

6.Beau Sejour (Hall Masjid) at 15:00

7.Beau Bassin: Raymond Peril st at 14:50

8.Mare Gravier Madrassah, Bussawon Bikoo st at 15:00

Some advises for the day of Jum’ah are that one should take a ghusl (bath), wear the best clothes, apply perfume, use miswaak, apply oil in the hair, and leave early for the Masjid. One should listen attentively to the Khutbah even if one does not understand Arabic and to perform Jum’ah salaah with devotion. Surah Kahaf and Surah Alif laam meem sajdah are recommended to read on that day.

And it is highly recommended to send Durood and salutations on the Prophet Muhammad (saw). The Prophet Muhammad (saw) said: “The best of your days is the day of Jum’ah. Thus send lots of salutations on me on that day, because your salutations are being presented to me (through the angels).” (Abu Dawood)

حدثنا الحسن بن علي ثنا الحسين بن علي الجعفي عن عبد الرحمن بن يزيد بن جابر عن أبي الأشعث الصنعاني عن أوس بن أوس قال قال النبي صلى الله عليه وسلم إن من أفضل أيامكم يوم الجمعة فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي سنن أبي داود

It is a day where one should not miss the salaat-o-salaam. According to a hadith of Bukhari, lunch and siesta (nap) was done after Jum’ah. And note that the Qur’aan tells us to look for the bounty of Allah Ta’ala and sustenance after the Jum’ah salaah.

I will now leave you with a Sahih Hadith in which the virtues of Jum’ah will surely amaze you:

حدثنا محمد بن حاتم الجرجرائي حبي ثنا بن المبارك عن الأوزاعي حدثني حسان بن عطية حدثني أبو الأشعث الصنعاني حدثني أوس بن أوس الثقفي سمعت رسول الله صلى الله عليه وسلم يقول من غسل يوم الجمعة واغتسل ثم بكر وابتكر ومشى ولم يركب ودنا من الإمام فاستمع ولم يلغ كان له بكل خطوة عمل سنة أجر صيامها وقيامها سنن أبي داود

 
The Prophet Muhammad (saw) said: “One who took a bath and then he left really early, and he walked and did not use a means of conveyance/transport and sat near the Imaam and listened attentively and did not engage himself in futile activities, for every step he took, the reward of one year of fasting and salaah will be written in his favour.” (Abu Dawood)
 
 
     
 
 
 
 
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